Vaishali Institute Research Bulletin 7

Author(s): Nand Kishor Prasad
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

Page 32

Yoga Systems as Propounded by Patanjali and Haribhadra Süri
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bles with that of the Yoga-bindu and most of the topics found in it are summarised in the Yoga-sataka.
Yoga-vimsikā gives a very brief sketch of yoga. It does not refer to the initial stages, but discusses only the advanced stages of spiritual development. All spiritual and religious activities are considered by Haribhadra as yoga because they lead to moksa but special importance should be attached, he says, to five kinds of activities viz. 1. Sthanapractice of proper posture, 2. Urņā-correct utterance of sound, 3. Arthaproper understanding of the meaning, 4. Alambana-concentratio image of Tirthankara in his full glory and 5. Anālambana-concentration on his abstract attributes. Of these, the first two constitute external spiritual activity karma-yoga and the last three internal spiritual activity jñana-yoga.
Haribhadra further says that these activities can be properly practised only by those individuals who have attained to the fifth or a still higher stage of spiritual development i.e. gunasthāna, viz. Deśacăritrin and Sarva-căritrin. One reaches the consummation of the above activities in the following order : 1. icchā, 2. Pravrtti, 3. sthairya and 4. siddhi. At the outset one develops an interest in these activities and com have a will i.e. icchā for practising them. Then he takes an active part in them and begins actual practice i.e. pravrtti. Gradually he becomes steadfast in them and achieves stability, i.e. Sthairya. Finally he gains mastery, i.e. siddhi over the activities.
These various types and sub-types of yoga become possible as a result of the kşayopasama of this or that sort which the souls destined to attain moksa earn through their evincing an attitude of faith, attachment etc. towards yoga. Haribhadra says that a feeling of compassion (for those in misery), a feeling of disgust (for the worldly existence), a feeling of eagerness (for mokşa), a feeling of calm in general) are the respective result of iccha-yoga etc
Each of the activities mentioned above is mastered in the following order. First of all one is to master the posture, i. e. Sthāna, then correct utterance, i. e. Urnā, then meaning, i. e. Artha. After that one should practise concentration upon an image, i. e. ālambana, and finally one should attempt at mastery over the concentration upon the abstract attributes of an emancipated soul i. e, anālambana. This is a full course of yogic practice.
One may practise these spiritual activities either out of love (priti), or reverence (bhakti), or as an obligatory duty prescribed by scriptures